Matthew Poole and continuators on Job 1

THere was a Man in the Land of Uz , whose Name was Job, and that man was perfect and upright , and one that feared God , and eschewed Evil.

Which was either in Edom, called, The Land of Uz, Lam. 4. 21. or in some part of Arabia, not far from the Chaldeans, and Sabeans, as this Chapter witnesseth; so called probably from Uz, one of Esau's Posterity, Gen. 36. 28. Ier. 25. 20.

Not legally or exactly, as he confesseth Ch. 9. 20. but comparatively to such as were partial in their Obedience to Gods Commands, and as to his sincere Intentions, hearty Affections, and constant and diligent Endeavours to perform all his duties to God and Men.

Heb. right, exact and regular in all his dealings with Men, one of an unblameable Conversation, doing to others as he would have others to deal with him.

Only truly pious, and devoted to Gods Worship and Service.

i. e. Carefully avoiding all sin against God or Men.

Marginal references: [illegible: 1 word]. 14. 14. [illegible: 1 word] ▪ 5. 11.; [illegible: 1+ letters]p 2. 3.

3. His Substance also was Seven Thousand Sheep, and Three Thousand Camels, and Five Hundred Yoke of Oxen, and Five Hundred She-Asses, and a very great Houshold; so that this man was the greatest of all the men in the East .

Camels in these parts were very numerous, as is manifest from Iudg. 7. 12. 1 Chron. 5. 21. and from the plain testimonies of Aristotle and Pliny, and very useful, and Proper both for carrying of Burdens in these hot and dry Countries, as being able to endure thirst much better than other Creatures, and for service in War.

Which were preferred before He-Asses, as serving for the same uses as they did, and for Breeding, and Milk also: But He-Asses also may be included in this Expression, which is of the Feminine Gender, because the greatest part of them (from which the denomination is usually taken) were She-Asses.

i. e. One of the richest.

To wit, that lived in those parts: such general Expressions being commonly understood with such limitations.

Marginal references: O[illegible: 1+ letters] [illegible: 1 word].; [illegible: 1 word] [illegible: 1 word] ▪ [illegible: 1 word] ▪; [illegible: 1 word] ▪ [illegible: 1 word] of [illegible: 1 word].

4. And his Sons went and feasted in their houses, every one his day , and sent and called for their Three Sisters to eat and to drink with them.

To testifie and maintain their Brotherly Love.

Not every day of the Week, and of the Year; which would have been burdensome and tedious to them all, and gross Luxury and Epicurism, which holy Iob would not have permitted; but each his appointed day, whether his Birth-day, or the first day of the Month, or any other set time, it matters not.

5. And it was so, when the days of their feasting were gone about , that Job sent and sanctified them , and rose up early in the morning , and offered Burnt-Offerings according to the number of them all: for Job said, It may be that my Sons have sinned , and cursed God in their Hearts. Thus did Job continually .

When each of them had had his turn, which peradventure came one speedily, though not immediately after another. And there was some considerable interval before their next feasting time.

i. e. He exhorted and commanded them to sanctifie themselves for the following work, to wit, by purifying themselves from all Ceremonial and Moral Pollution, as the manner then was, Exod. 19. 10. and by preparing themselves by true Repentance for all their sins, and particularly such as they had committed in their time of Feasting and Jollity, and by fervent Prayers to make their Peace with God by Sacrifice.

Thereby shewing his ardent Zeal in Gods service, and his Impatience till God was reconciled to him, and to his Children.

His Zeal for Gods Glory, and his true Love to his Children made him jealous; for which he had cause enough from the Corruption of Mans Nature, the Frailty and Folly of Youth, the many Temptations which attend upon Feasting and Jollity, and the easiness of sliding from lawful to forbidden Delights.

Not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings, and Comforts, which they were actually enjoying, and not yet exercised with any affliction, or that Iob should suspect it concerning them, but despised and dishonoured God; for both Hebrew and Greek words signifie cursing, are somtimes used to note only reviling or detracting, or speaking evil, or setting light by a Person. Thus what is called cursing ones Father or Mother, Ex. 21. 17. is elsewhere called setting light by them, as Deut. 27. 16. Ezek. 22▪ 7. See also 2 Pet. 2. 11. Iud. 8. and many other places.

By sleight and low Thoughts of God, by neglecting or forgetting to give God the Praise and Glory of the Mercies which by his favour they enjoyed, by taking more hearty delight in their Feasts and Jollity, than in the Service and fruition of God: For these and such like Distempers of Heart are most usual in times of Prosperity and Jollity, as appears by common Experience, and by the many Divine Cautions we have against them, as Deut. 6. 11. Hos. 2. 8. and elsewhere. And these miscarriages, though inward and secret, Iob calls by such an hard name as usually signifies cursing, by way of Aggravation of their sin, which peradventure they were too apt to sleight as a small and trivial miscarriage.

i. e. It was his constant course at the end of every feasting time.

Marginal references: Neh. 12. 30.; 1 King. 21. 10. 13.; Heb. all the day.

6. Now there was a day , when the Sons of God came to present themselves before the Lord, and Satan came also among them .

i. e. A certain time appointed by God.

i. e. The holy Angels, so called, Iob 38. 7. Dan. 3. 25, 28. because of their Creation by God, as Adam also was, Luk. 3. 38. and for their great resemblance of him in Power, and Dignity, and Holiness, and for their filial affection and Obedience to him.

i. e. Before his Throne, to receive his Commands, and to give him an account of their Negotiations. Compare 1 Kin. 22. 19. Zech. 4. 14. Luk. 1. 19. But you must not think that these things were really done, and that Satan was mixed with the holy Angels, or admitted into the presence of God in Heaven, to maintain such discourses as this with the blessed God, or that he had formal Commission and leave to do what follows; but it is only a parabolical Representation of that great truth, that God by his wise and holy Providence doth govern all the Actions of Men and Devils to his own ends: It being usual with the great God to condescend to our shallow capacities, and to express himself, as the Iews phrase it, In the language of the Sons of Men; i. e. In such manner as men use to speak and may understand.

Being forced to come, and give up his account.

Marginal references: Gr. Angels of God.; Heb. the Adversary.; Heb. in the midst of them.

7. And the LORD said unto Satan, Whence comest thou ? Then Satan answered the LORD and said, From going to and fro in the Earth , and from walking up and down in it.

God being here represented as Judge, rightly begins with an enquiry, as the ground of his further proceedings, as he did Gen. 3. 9. and 4. 9.

Where by thy permission I range about, observing with great diligence all the Dispositions and Actions of Men, and working in them and among them as far as I have Liberty and Opportunity.

Marginal references: 1 Pet. 5. 8.

8. And the LORD said unto Satan, Hast thou considered my Servant Job , that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil?

Hast thou taken notice of him, and his Spirit, and Carriage? and what hast thou to say against him?

Marginal references: Heb. Hast thou set thy heart on?

9. Then Satan answered the LORD, and said, Doth Job fear God for nought ?

i. e. Sincerely and freely, and out of pure Love and Respect to thee? No. It is policy, not Piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a meer mercenary, serving thee for his own ends.

10. Hast thou not made an Hedge about him , and about his House , and about all that he hath on every side? thou hast blessed the work of his Hands, and his Substance is increased in the Land.

i. e. Defended him by thy special Care and Providence from all harms and Inconveniences: which is able to oblige and win persons of the worst tempers.

His Children and Servants.

Marginal references: Or, Cattle.; Heb. broken forth, Gen. 28. 14.

11. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face .

To wit, in way of Justice and severity, as that Phrase is used, Isa. 5. 25. Ezek. 25. 7, 13, 16.

i. e. Afflict or destroy, as this word is used▪ Gen. 26. 11. Ruth 2. 9. Psal. 105. 15. Zech. 2. 8.

He who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy Name, and reproach thy Providence, as unjust and unmerciful to him.

Marginal references: Heb. if he bless thee not to thy face.

12. And the LORD said unto Satan, Behold, all that he hath is in thy power , only upon himself put not forth thine Hand. So Satan went forth from the presence of the LORD .

I give thee full Power and Liberty to deal with his Wife, Children, Servants, and all his Estate, whatsoever thy Wit or Malice shall prompt thee to do.

His Person, Body, or Soul.

i. e. From that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do.

Marginal references: Heb. Hand.

14. And there came a Messenger unto Job, and said, The Oxen were plowing, and the Asses feeding beside them :

i. e. Beside the Oxen, therefore both were taken away together.

15. And the Sabeans fell upon them, and took them away, yea, they have slain the Servants with the Edge of the Sword, and I only am escaped to tell thee .

A People of Arabia, who led a wandring Life, and lived by Robbery and spoiling of others, as Strabo and other Heathen Writers note.

Whom Satan spared no less maliciously than he destroyed the rest, that Iob might have speedy and certain intelligence of his Calamity.

Marginal references: Heb. [illegible: 1 word].

16. While he was yet speaking , there came also another, and said, The Fire of God is falln from Heaven , and hath burnt up the Sheep and the Servants, and consumed them, and I only am escaped alone to tell thee.

Before he could have time to compose his disturbed Mind, and to digest his former loss, or indeed to swallow his Spittle, as he expresseth it, Ch. 7. 19.

A terrible flame of Fire sent from God in an extraordinary manner; to intimate that both God and Men were his Enemies, and all things conspired to his Ruine.

i. e. From the Air which is oft called Heaven, as hath been noted again and again, whereof Satan is the Prince, Eph. 2. 2.

Marginal references: Or, A [illegible: 1 word] Fire.

17. While he was yet speaking, there came also another, and said, The Caldeans made out three bands , and fell upon the Camels, and have carried them away, yea, and slain the Servants with the Edge of the Sword, and I only am escaped alone to tell thee.

Who also lived upon the Spoil, as Xenophon and others observe.

That they might come upon them several ways, and nothing might be able to escape them.

Marginal references: Heb. [illegible: 1 word].

18. While he was yet speaking, there came also another; and said, Thy Sons and thy Daughters were eating and drinking Wine in their eldest Brothers House:

i. e. Feasting after their manner, and, as Iob Generally feared and suspected, sinning against God, v. 5. Which was a dreadful aggravation of the Judgment.

19. And behold, there came a great Wind from the Wilderness , and smote the four corners of the House, and it fell upon the young men , and they are dead, and I only am escaped alone to tell thee.

Whence the fiercest Winds came, as having most power in such open places. See Ier. 4. 11. and 13. 24.

In which the chief strength of the House did consist. It smote these either all together, or rather successively, one immediately after another, being possibly a Whirl-wind, which comes violently and suddenly, whirling about in a Circle, and being driven about by the power of the Devil, which is very great.

His Sons in their Youth▪ and his Daughters also, as appears from the sequel.

Marginal references: Heb. F[illegible: 1+ letters]t side.

20. Then Job arose , and rent his Mantle , and shaved his head , and fell down upon the ground , and worshipped e.

From his seat whereon he was sitting in a disconsolate posture.

To testifie his deep sense of, and just sorrow for the heavy hand of God upon him, and his humiliation of himself under his hand. See Gen. 37. 34.

i. e. Caused the Hair of his Head to be shaved or cut off, which was then an usual Ceremony in mourning, of which see Ezra. 9. 3. Isa. 15. 2. and 22. 12. Ier. 7. 29. and 41. 5. Mich. 1. 16.

In way of self-abhorrency, and Humiliation and Supplication unto God. To wit, God, who is expressed in the following verse, and who is the only Object of Religious Worship: Instead of cursing God, which Satan said he would do, he adored him, and gave him the Glory of his Soveraignty, and of his Justice▪ and of his Goodness also, in this most severe Dispensation.

Marginal references: Or, [illegible: 1 word].

21. [illegible: 1+ letters]d said, [ naked came I out of my Mothers Womb [illegible: 1+ letters]nd [naked shall I return thither :] [the LORD gave, and the LORD hath taken away ;] [blessed be the name of the LORD .]

I brought none of these things which I have now lost with me when I came out of my Mothers Womb into the World, but I received them from the Hand and Favour of that God who hath now required his own again. I still have all that Substance wherewith I was born, and have lost only things without and beside my self.

I shall be as rich when I die as I was when I was born, and therefore have reason to be contented with my condition, which also is the common lot of all men. Thither, i. e. into my Mothers Womb, which in the former clause is understood properly, but in this figuratively, of the Earth which is our common Mother, as it is called by many Authors, out of whose Belly we were taken, and into which we must return again Gen. 3. 19. Eccles. 12. 7. And as our Mothers Womb is called the lower parts of the Earth, Psal. 139. 15. so it is not harsh if reciprocally the lower parts of the Earth be called our Mothers Womb. Nor is it strange that the same Phrase should be taken both properly and metaphorically in the same Verse; for so it is Mat. 8. 22. Let the dead spiritually bury the dead corporally. See also Levit. 26. 21, 24. Psal. 18. 26, &c.

He hath taken away nothing but his own, and what he so gave to me that he reserved the supream Dominion and Disposal of in his own hand. So I have no cause to murmur or complain of him. nor have I reason to fret and rage against the Chaldeans and Sabeans, and other Creatures, who were only Gods Instruments to execute his wise and holy Counsel.

i. e. The Lord, God's Name being often put for God himself, as Psal. 44. 5. and 48. 10. and 72. 18, 19. Dan. 2. 19, 20. As Names are put for Men, Act. 1. 15. Rev. 3. 4. The sence is, I have no cause to quarrel with God, but much cause to bless and praise him, that he did give me such blessings, and suffered me to enjoy them more and longer than I deserved; and that he hath vouchsafed to afflict me, which I greatly needed for my Souls good, and which I take as a Token of his Love and Faithfulness to me, and therefore ministring more matter of Comfort than Grief to me; and that he hath left me the comfort of my Wife, and yet is pleased to continue to me the Health of my Body, and a composed Mind, and an Heart to submit to his good pleasure; and that he hath reserved and prepared such a felicity for me, whom no Chaldeans or Sabeans, no Men nor Devils can take away from me: of which see Chap. 19. 25.

Marginal references: Eccles. 5. 1[illegible: 1+ letters] 1 Tim 6.

22. [In all this ] [Job sinned not ,] [nor charged God foolishly .]

i. e. Under all these pressures. Or, in all that he said or did upon these sad occasions.

To wit, in such manner as the Devil presaged that he would, and as is expressed in the following words. As Christ saith, Ioh. 9. 3. Neither hath this man sinned nor his Parents, to wit, so as you imagine, in an eminent or extraordinary degree. But both here and there human Infirmities are excepted, of which Iob oft acknowledgeth himself to be guilty. Nor was the question between God and Satan, whether Iob had any sin in him, but whether he was an Hypocrite, or would blaspheme God; which is here denied and disproved.

Heb. Nor imputed folly to God; i. e. so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done any thing unworthy of his infinite Wisdom, or Justice, or Goodness, but heartily approved of and acquiesced in his good pleasure, and in his righteous though sharp Proceedings against him.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] to God. [illegible: 1 word], [illegible: 1 word] ▪